JAIN SCIENCE IS ABSOLUTE ECO-FRIENDLY Prof.(Dr.) Sohan Raj Tater, Former Vice Chancellor, Singhania University, Rajasthan. 1. CONCEPT OF ENVIRONMENT IN JAIN SCIENCE Jain Agams depict nature in a very unique way as it says that five main elements of nature; Prithvi (land, soil, stones, etc), Jal (Water resources including cloud), Agni (Fire), Vayu (Air) and Aakash (Sky) are living creatures and must be treated as living beings. These five types of elements go on to form five classes of beings such as vegetation, trees and plants, fungi and animals. This unique concept of Jainism restricts its followers to harm any creature and eventually leads to limited consumption as well as help in protecting environment. Lord Mahavira preached about the environment in the first book of 'Acharanga Sutra', which is accepted, as His direct words, "The elements of nature were described as living beings and under the fundamental principle of ahimsa these were to be protected in all ways - no waste, no overuse, no abuse, no polluting. If we follow these principles, then we would stop destroying our environment as well as preserve the resources that are available for all to share. If there are more resources available for all, then the poor will also get a fair share thereof". It is most essential to promise the nature conservation and environment protection for sustainable and equitable development of our society and our nation. Not only the survival of our culture and our nation but the survival of our planet is under greater threat than ever before. Mankind is destroying the environment at such a rate that nature can no longer fight back alone and replenish it. Before it is too late, we must awake to the biggest challenge, the survival of the earth itself. This basic concept of Jainism is unique. No other religion in the world has depicted nature in this manner. Lord Mahavira told this two thousand six hundreds years back. No scientist before Jagadish Chandra Bose could conceive and prove life in green trees and plants, most essential part of environment. This very concept of Jainism restricts its followers (Jain) to harm any creature. This concept also limits their consumption and help protecting environment. This is the most important aspect for sustainable environment and environmental conservation. Environmental sustainability is dependent upon loving the nature and natural elements. Depletion and contamination of natural resources are the main cause of present day problems in environment and sustainable development. 2. JAIN RELIGION’S TEACHINGS ABOUT ECOLOGY Jainism is one of the most environmentally conscious religions in the world. The religion is based on the principle of non-violence towards all living beings. Lord Mahavira, who lived in forests and jungles most of the times during his asceticism, attained Kevalgyan (omniscience) on the bank of river Rijuvalika below a shal tree. It is noteworthy that Mahavira is the 24th and last Tirthankar of Jain and all others also lived their ascetic life in similar manner. They preached sitting in Samavasharana after enlightenment. The Samavasharana itself is a complete ecosystem. Lord Mahavira has clearly warned in Acharanga Sutra, first Jain Anga Sutra, that contamination of any natural resources is not desirable in any case. He has gone in to details of contamination. Jainism considers these as weapons to creatures (natural resources). 1 This central teaching of Jainism was made famous in recent times by Mahatma Gandhi, who was greatly influenced by Jain ideas. He made ahimsa the guiding principle of his struggle for social freedom and equality. Ahimsa means more than not hurting others, it means not intending to cause harm, physical, mental or spiritual, to any part of nature, for, in the words of Mahavira: ‘You are that which you wish to harm.’ According to the Tattvartha Sutra there are 8,400,000 species of living things – each of which is part of the cycle of birth, life, death, and rebirth, and is therefore precious. This is the positive aspect of non-violence: to practice an attitude of compassion towards all life. Jains pray that forgiveness and friendliness may reign throughout the world and that all living beings may cherish each other. This ancient Jain principle teaches that all of nature is bound together, and says that if one does not care for nature one does not care for oneself. An important Jain principle is not to waste the gifts of nature, and even to reduce one’s needs as far as possible. As Gandhi said, ‘There is enough in this world for human needs, but no for human wants.’ Lord Mahavir declared 2500 years before that biologically there is no difference between man and tree. Both have life, both take birth, both take food to live, both die without food. The world scientists have established that water filter system of Jains contributed to a great extent for their good health. This system is a symbol of health and modern civilization. We must make constant effective efforts to blend spiritual principles of Jainism with those of modern science. We must place before the world in a scientific manner the Jain principles of vegetarianism and right form of livelihood with limited needs. We must place before the world forcefully the message of Bhagwan Mahavir: harmonious interdependence of all the creatures in the world. Jain traditions are based on the theories of modern science. Such traditions are fully dedicated to clean environment, enviro-development and enviro- protection. We must display before the world how we gain inspiration, insight and wisdom from Jain religious and social books to sustain our ecological and environment concerns. We must talk loudly about Jain traditions of environmental protection. Lord Mahävir’s entire life was full of compassion and was an example of how to live in perfect harmony with nature and provide utmost respect for the environment. Lord Mahävir made the following profound statements of all times: • “All life is bound together by mutual support and interdependence”. This is an ancient Jain scriptural aphorism of Tattvärtha sutra. • “One who neglects or disregards the existence of earth, air, fire, water and vegetation, disregards his own existence” (Ächäränga sutra). • “We harm and kill other lives because of our greed and possessiveness” (Shrävakächär). Since all lives are interconnected, one should realize that, “if we harm one we harm all living beings” and “greed, possession and possessiveness are the primary causes of all violence as well as imbalance in the environment”. These ancient statements form the basis of the modern science of ecology and are refreshingly contemporary in their promises. The main theme of Lord Mahävir’s teaching: • Ahimsa (Non-violence) is respect for the life of all living beings. • Aparigraha (Non-possession / Non-possessiveness) stems from respect for the other lives as well as the environment. • Anekäntaväda (Non–one-sidedness/ Open Mindedness) is respect for the views of the other because truth has many sides. Jainism is not only a religion but way of life. It is art of living. A human being lives with his or her society and environment. Jain Agamas (Canons/ holy books) are very conscious about preserving environment. Their thoughts surpassed that of modern environmentalists. Jain sacred texts have large volumes that point to environment. Jain canons depicts a lot about climate change issues that is to be taken place in future and suggested to act 2 reasonably for sustainable development. These are like modern days' global warming articles. The Bhagwati Sutra, a famous Jain canon discusses on environment issues and global environment. Lord Mahavira restricted 15 such professions technically known as 15 Karmādānai.e. Angāl karma, Vaṇa karma, Śākata karma etc. because such professions initiate tremendous violence. Jainism asserts, 'Non-violence as a highest virtue'. Lord Mahāvīra discussed very minutely the vow of Non-violence. The basic reason behind the restriction of fifteen professions was that Jainism assert the eternal truth that all the six classes of living beings i.e. five immobile beings i.e. earth, water, air, fire and plant bodied beings and mobile beings possess equal consciousness. Each and every living beings whether they are one sensed, two, three, four or five sensed, they play an important role in the ecological sustainable development of the world as a whole. 3. ENVIRONMENTAL PROTECTION BY JAIN WAY OF LIFE One of the ways Jain monks or the followers of Jainism, observe non violence is by restraining themselves from eating the roots like potato, radish, carrots, ginger etc, because they consider these roots themselves as infinite living beings. Secondaly the reason behind this is they think that during harvest of these vegetables, earth is dug out and the soil organisms are killed more during rainy season. Jains called this period as “Chaumasa” or “Chaturmas”. In this period, even the monks do not wander from one place to another in order to avoid any unintentional killing of any form of life. For example, on a rainy day, they would observe fasts as they cannot walk on the wet streets to get “Gochari” (get food for themselves). Although the final goal of Jainism transcends earthly concerns, Jainism is, in essence, a religion of ecology, of a sustainable lifestyle, and of reverence for life. Their religion's entire emphasis is on life consonant with ecology. Jain people can use their experience of applying non-violent principles in meeting the present ecological needs. Their religion presents a worldview that stresses the interrelatedness of all forms of life (Jiva). Its attendant ethics, which is based on obligations, might easily be extended to embrace an earth ethics. The Jiva is to be respected. As a highly evolved form of life, human beings have a great moral responsibility in their mutual dealings and relationships with the rest of the universe.